31 July 2024

Saint Cuthbert’s Church is
said to stand on the oldest
ecclesiastical site in Bedford

Saint Cuthbert’s Church in Bedford is said to stand on a church site dating from 772 (Photograph: Patrick Comerford, 2024)

Patrick Comerford

In recent weeks I have been visiting a number of churches in Bedford, including Saint Paul’s Church, the main church in the centre, Saint Peter’s Church on Saint Peter’s Street in the De Parys area, and Saint Cuthbert’s Church, on the east side of the town centre, in the middle of a traffic island between Castle Road, Mill Street, Saint Cuthbert’s Street and Newnham Road.

The church now known as the Church of the Sacred Heart of Jesus and Saint Cuthbert, was built as Saint Cuthbert’s Church, a Church of England parish church named in honour of Saint Cuthbert of Lindisfarne, who died in 687.

There have been church buildings on the same site since the eighth century, predating Bedford Castle. The first Saint Cuthbert’s Church is said to have been founded by Offa, King of Mercia, in 772 CE. If so, this would make the church site over 1,250 years old and the oldest existing ecclesiastical foundation in Bedford.

The earliest known rector of Saint Cuthbert’s was Robert de Kelseya, who was instituted in 1235. The advowson of Saint Cuthbert’s was granted in the early 13th century to Saint Peter’s Priory, Dunstable, which held it until the priory was dissolved at the Tudor Reformation. After the dissolution, the advowson passed to the Crown, with the Lord Chancellor presenting the rector.

The parish register, dating from 1607, includes the record of the baptism on 16 November 1672 of Joseph Bunyan, a son of John Bunyan, who at one time was a parishioner of Saint Cuthbert’s, and the marriage in 1686 of Sarah Bunyan, a daughter of John Bunyan.

Alexander Leith, Rector of Saint Cuthbert’s in 1689-1732, noted in 1706 that the parish ‘is of small extent, consists of about 50 families, most labourers. Of these many are Dissenters who resort to the Independents’ Meeting house [the Bunyan Meeting] , but know little more of religion than that they do not like the Church of England, but think they edifie more at a conventicle. There is no Papist or reputed Papist here’.

Henry Kaye Bonney (1780-1862), Archdeacon of Bedford, suggested in 1822 that the north entrance of the church dated from the 12th century and described it as ‘a simple and elegant specimen’ of its time. He noted that the turret contained a single bell. He said Saint Cuthbert’s Church was 66 ft long, including a 25 ft-long chancel, it was 20 ft wide, and the top of the turret was 37 ft from the ground.

Sir Stephen Glynne (1807-1874), a noted antiquarian and Gladstone’s brother-in-law, visited the church in the 1830s. Glynne was a vice-president of the Ecclesiological Society, and during his life he visited over 5,500 churches, making detailed notes on their architectural details and fittings. These churches totalled over half the surviving mediaeval churches in England, and more than half in Wales.

Glynne believed the earliest portions of Saint Cuthbert’s date from the 13th century. He described the church as ‘a small mean fabric,’ with only a nave and chancel. There was no steeple, but it had a wooden turret rising above the roof about the middle of the church.

There was one lancet window on the south side, and the other windows were mainly of late curvilinear character. The north doorway was early English, with good moulding and shafts. The chancel was separated from the nave by three arches of wood. On the south side of the altar were two Early English niches with good mouldings and divided by a central shaft. The font was circular, supported by four shafts standing on a square base.

Glynne also noted that the church had newly-installed pews.

The Bedford architect James Woodroffe reported on the poor condition of the church in 1838. Archdeacon Henry Tattam (1789-1868), Rector of Saint Cuthbert’s from 1822 to 1850, tried to get financial assistance to carry out much-needed repairs. However, the vestry decided in 1844 to knock down the old building and to build an entirely new church.

Saint Cuthbert’s Church, built in 1845-1847, was designed by James Woodroffe and Francis Cranmer Penrose (Photograph: Patrick Comerford, 2024)

The new Saint Cuthbert’s Church was built in 1845-1847 as an overflow church for Saint Paul’s Church. It was designed in the neo-Norman style by Woodroffe, who also designed a new rectory built for Henry Tattam in Saint Cuthbert's Street in 1843. The new church was built at a cost of £2,100 and was consecrated on 8 July 1847.

Tattam, who was Archdeacon of Bedford from 1845 to 1866, was also known as a Patristics scholar. He visited Egypt and the Holy Land in 1838-1839, meeting the patriarch and acquiring Coptic and Syriac manuscripts for the British Museum that are now in the British Library. He became and a chaplain to Queen Victoria in 1853.

The north and south aisles added in 1865 were designed by the architect was Francis Cranmer Penrose (1817-1903). The church was enlarged again in 1877, when it was extended westward, a cloister-porch was added on the west front, and an organ chamber was erected on the north side of the chancel.

A new organ chamber was added on the south side of the chancel in 1886, and the former chamber was converted into a vestry. The church could seat 1,200 people, and the church fittings were of solid oak that came from Chicheley Park in Buckinghamshire.

The east window depicts Saint Cuthbert, the Communion plate included an ancient silver chalice, and a legacy from Alderman Horsford was used to erect an oak screen between the chancel and the vestry and for other improvements.

A single bell, hung in 1900, replaced the bell of 1831 that had been part of the former church. The north transept porch was built in 1907.

Christ Church, an iron structure on Castle Road, was built as a chapel-of-ease for Saint Cuthbert’s in 1883.

The Revd William Frederick Lindesay (1857-1907), who was the Rector of Saint Cuthbert’s in 1897-1907, inherited the Loughry estate near Cookstown, Co Tyrone. Jonathan Swift is thought to have written part of Gulliver’s Travels at Loughry.

Lindesay’s successor, Bishop Edward Noel Hodges (1849-1928), had been Bishop of Travancore and Cochin (1890-1904) in South India. He was the Rector of Saint Cuthbert’s in 1907-1916 and was Archdeacon of Bedford (1910-1914) and an Assistant Bishop in the Diocese of St Albans in 1914-1924.

The parish bought 2 Rothsay Gardens as a new rectory in 1923.
The last Rector of Saint Cuthbert’s, the Revd Clifford Sidney Mason, was appointed in 1957. Saint Cuthbert’s Church was closed in 1974, when the parish united with Saint Peter de Merton, which received an additional dedication and is now known formally as the Church of Saint Peter de Merton with Saint Cuthbert.

Saint Cuthbert’s was declared redundant by the Church of England on 22 October 1975, and was later bought by the Harpur Trust. It was used by the Serbian Orthodox community in Bedford and was then presented to the Polish community in Bedford in 1979.

Today, the church is the Polish Church of Sacred Heart of Jesus and Saint Cuthbert. It is a Grade II listed building.

In addition to serving the Polish community, the church also hosted a regular Tridentine Mass said by the priests of the Priestly Fraternity of Saint Peter for a few years. That community later moved to other locations in the Diocese of Northampton before returning to another church in Bedford.

The church is the middle of a traffic island but is within sight of other buildings that have played key and interesting roles in the religious history of Bedford, including the Bunyan Meeting, the John Bunyan Museum, and the home of the former Panacea Community.

Saint Cuthbert’s is now the Polish Church of Sacred Heart of Jesus and Saint Cuthbert (Photograph: Patrick Comerford, 2024)

Daily prayer in Ordinary Time 2024:
83, Wednesday 31 July 2024

A snatch of heaven? … evening lights at Stowe Pool and Lichfield Cathedral (Photograph: Patrick Comerford, 2024)

Patrick Comerford

We have come to the end of the month as we continue in Ordinary Time in the Church, and the week began with the Ninth Sunday after Trinity (Trinity IX). Today (31 July), the calendar of the Church of England in Common Worship remembers Ignatius of Loyola (1556), founder of the Society of Jesus (Jesuits).

I expect to spend some hours later today engaged in a local arts project in Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

A snatch of heaven? … a beach walk in Dublin Bay (Photograph: Patrick Comerford, 2024)

Matthew 13: 44-46 (NRSVA):

[Jesus said:] 44 ‘The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field.

45 ‘Again, the kingdom of heaven is like a merchant in search of fine pearls; 46 on finding one pearl of great value, he went and sold all that he had and bought it.’

A snatch of heaven? … how would you describe Sorrento or the Bay of Naples to someone who has never been beyond these islands? (Photograph: Patrick Comerford)

This morning’s reflection:

Have you ever found yourself lost for words when it comes to describing a beautiful place you have visited?

If you have ever been to the Bay of Naples or Sorrento, how would you describe what you have seen to someone who has never travelled beyond these islands?

For someone who has been to Dublin, and been on the DART, you might want to compare the Bay of Naples with the vista in Dalkey or Killiney … but that hardly catches the majestic scope of the view.

You might want to compare the church domes with the great copper dome in Rathmines … but that goes nowhere near describing the intricate artwork on those Italian domes.

You might compare the inside of the duomo in Amalfi with the inside of your favourite parish church … but you know you are getting nowhere near what you want to say.

And as for Capri … you are hardly going to write a romantic song about Dalkey Island, or even Howth Head.

Comparisons never match the beauty of any place that offers us a snatch or a glimpse of heaven.

And yet, we know that the photographs on our phones, no matter how good they seem to be when we are taking them, never do justice to the places we have been to once we get back home.

We risk becoming bores either by trying to use inadequate words or inadequate images to describe experiences that we can never truly share with people unless they go there, unless they have been there too.

I suppose that helps to a degree to understand why Jesus keeps on trying to grasp at images that might help the Disciples and help us to understand what the Kingdom of God is like.

He tries to offer us a taste of the kingdom with a number of parables in this chapter in Saint Matthew’s Gospel:

• The kingdom of heaven is like a mustard seed … (verse 31).

• The kingdom of heaven is like yeast … (verse 33).

• The kingdom of heaven is like treasure hidden in a field … (verse 44).

• The kingdom of heaven is like a merchant in search of fine pearls … (verse 45).

• The kingdom of heaven is like a net in the sea … (verse 47).

In the verses that follow, he asks: ‘Do they understand?’ They answer, ‘Yes.’ But how can they really understand, fully understand?

Many years ago, after a late Sunday lunch at the café in Mount Usher in Co Wicklow, I posted some photographs of the gardens on my blog. An American reader I have never met commented: ‘A little piece of heaven.’

We have a romantic imagination that confuses gardens with Paradise, and Paradise with the Kingdom of Heaven. But perhaps that is a good starting point, because I have a number of places where I find myself saying constantly: ‘This is a little snatch of heaven.’ They include:

• The road from Cappoquin out to my grandmother’s farm in West Waterford.

• The journey along the banks of the River Slaney between Ferns and Wexford.

• The view from the east end of Stowe Pool across to Lichfield Cathedral at sunset on a Spring evening.

• The Backs in Cambridge.

• Sunset behind at the Fortezza in Rethymnon on the Greek island of Crete.

• The sights and sounds on some of the many beaches I like to walk on regularly … beaches in Achill, Kerry, Clare, north Dublin, Crete … I could go on.

Already this year, I have managed to get back to many of these places.

At times, I imagine the Kingdom of Heaven must be so like so many of these places where I find myself constantly praising God and thanking God for creation and for re-creation.

But … but it’s not just that. And I start thinking that Christ does more than just paint a scene when he describes the kingdom of heaven. Looking at this morning’s Gospel reading again, I realise he is doing more than offering holiday snapshots or painting the scenery.

In this chapter, Jesus tries to describe the Kingdom of Heaven in terms of doing, and not just in terms of being:

• Sowing a seed (verse 31);

• Giving a nest to the birds of the air (verse 32);

• Mixing yeast (verse 33);

• Turning small amounts of flour into generous portions of bread (verse 34);

• Finding hidden treasure (verse 44);

• Rushing out in joy (verse 44);

• Selling all that I have because something I have found is worth more – much, much more, again and again (verse 44, 46);

• Searching for pearls (verse 45);

• Finding just one pearl (verse 46);

• Casting a net into the sea (verse 47);

• Catching an abundance of fish (verse 47);

• Drawing the abundance of fish ashore, and realising there is too much there for personal needs (verse 48);

• Writing about it so that others can enjoy the benefit and rewards of treasures new and old (verse 52).

So there are, perhaps, four or five times as many active images of the kingdom than there are passive images.

One of my favourite T-shirts, one I bought in Athens some years ago, said: ‘To do is to be, Socrates. To be is to do, Plato. Do-be-do-be-do, Sinatra.’

The kingdom is more about doing than being.

Over the years, at the annual conference of the Anglican mission agency USPG, I have heard about a number of activities that, for me, offer snatches of what the kingdom is like:

• Working with refugees and asylum seekers who continue to arrive in inhospitable and strange places in desperate and heart-breaking circumstances;

• Listening to how the Bible relates to the work of the Church with victims of gender-based violence and people trafficking;

• the commitment of people in the church to challenging violence and working for peace;

• stories of people who work at lobbying politicians and empowering churches in the whole area of climate change;

• hearing how God creates out of chaos, how God’s pattern for growing the Church is about entering chaos and bringing about something creative, something new.

Throughout those conferences, I have regularly been offered fresh and engaging signs of the ministry of Christ as he invites us to the banquet, as he invites us into the Kingdom – works that are little glimpses or snatches of what the Kingdom of Heaven is like.

This morning, could I challenge you to think of three places, three gifts in God’s creation, that offer you glimpses of the Kingdom of Heaven, and to think of three actions that for you symbolise Christ’s invitation into the Kingdom of Heaven.

Give thanks for these pearls beyond price, and share them with someone you love and cherish.

A snatch of heaven? … summer afternoon punting on the Backs in Cambridge (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Wednesday 31 July 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Fighting and Preventing Human Trafficking in Durgapur.’ This theme was introduced on Sunday with a reflection by the Revd Davidson Solanki, Regional Manager for Asia and Middle East, USPG.

The USPG Prayer Diary today (Wednesday 31 July 2024) invites us to pray:

Lord, we pray for welcome, understanding and comfort for survivors back in their communities, when all too often there can be lingering stigma. Ensure they are not isolated from their loved ones even after they’re freed.

The Collect:

Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.

Additional Collect:

Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.

Are our images of the kingdom passive or active? … a T-shirt in the Plaka in Athens (Photograph: Patrick Comerford)

Yesterday’s reflection

Continued tomorrow

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org


A snatch of heaven? … sunset behind the Fortezza in Rethymnon (Patrick Comerford, 2024)

30 July 2024

Saint Peter de Merton:
a church with architectural
artefacts that are some
of the oldest in Bedford

The Church of Saint Peter de Merton on Saint Peter’s Street in the De Parys area of Bedford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

In recent weeks I have been visiting a number of churches in Bedford. The Church of Saint Peter de Merton is a Church of England parish church on Saint Peter’s Street in the De Parys area and houses architectural artefacts that are among the oldest in Bedford.

For over 1,000 years, Christians have worshipped on the site of the church beside Saint Peter’s Green in Bedford, though to be the site of the first village of Bedanford.

The early history of the site may date back to a time between 585 and 827 CE, during the Kingdom of Mercia and the early spread of Christianity, and the first, early church may have been built of timber. The Norman church was founded or refounded in 1117 by Gilbert the Norman, one-time sheriff of Surrey, Cambridge and Huntingdon, and godson of Henry I.

At one time, Saint Peter’s was known as Saint Peter’s-in-the-Fields as it was originally outside the town walls. Saint Peter’s is one of only five churches in Bedfordshire have undoubted Saxon work: Saint Peter’s, Bedford; Sait. Mary’s, Bedford; Sait. Thomas’s, Clapham; Saint Mary’s, Stevington; and All Saints’ Church, Turvey.

The west end of Saint Peter de Merton Church in Bedford (Photograph: Patrick Comerford, 2024)

The lower part of Saint Peter’s tower and parts of the chancel show examples of Saxon work, the most obvious being clearly visible from the nave inside. Behind the pulpit and lectern, two great stone monoliths, each over 6 ft high, are embedded in the interior west wall of the tower. Above the pulpit are remains of long-and-short work, quoins, where the stones are alternately large and small, characteristic of the building work used by Saxon masons.

When plaster was stripped from the chancel in 1890, signs of damage caused by a great fire were found in many of the stones that were cracked and calcined. This may have been caused by the Danes under Thurkill in 1010, when 40 ships sailed down the River Ouse to ransack and burn Bedford.

Experts believe that the Saxon church at Saint Peter’s had a single-storey west porch with a small aisleless nave to the east. The tower was built up later. Today’s choir is housed in what was once the thin-walled west porch, the extreme west end of the building being where the chancel entrance is now.

There are further long-and-short quoins at the projecting south-west corner of the chancel, which was the old Saxon nave, and some herring bone work on the south face of the tower, not far from two blocked round-headed double-splayed windows.

After the great fire and the Norman conquest, the tower may have been used by the Normans for military purposes.

The west door of Saint Peter de Merton Church in Bedford (Photograph: Patrick Comerford, 2024)

Traces of the foundations of an apse beyond the east end that were discovered during restoration in the 1860s suggest the Normans may have rebuilt the church at a later date.

An 8 ft high round-headed arch of limestone rubble in the north wall of the tower dates from ca 1080, and is partially obscured by the organ console. It was exposed when plaster was removed in 1890, along with the now restored fenestella or niche, the original dimensions of the 14th century priest’s door west of that, the low so-called ‘leper window’ and the greater portion of a round-headed window in the north wall near the altar.

The east wall behind the altar is not properly bonded into the side walls, suggesting the original east end could extended 10 ft beyond where the east wall is now.

None of the other three tower arches has been left unaltered. The triple-chamfered east arch dates from the 13th century when the church was restored, and the west arch is modern. The tower is now virtually central after the considerable extension of the church towards the west.

Both the chancel and the tower date from the 10th or 11th century, but only the north side belfry window is in good condition. The twin openings in Norman style were copied from Saint Mary’s and were inserted in 1850, 20 years after the ornamental parapet.

The tower and south porch of Saint Peter de Merton Church in Bedford (Photograph: Patrick Comerford, 2024)

The best surviving example of Norman work in Saint Peter’s is the doorway arch in the south porch. As the architectural historian Sir Niklaus Pevsner notes, it has two orders of shafts, carrying decorated scallop capitals, with saltire crosses in the abacus, and roll mouldings, one of them with a spiral beaded band.

However, this is not an original part of the church: it was moved to Saint Peter’s ca 1545 from the former church of Saint Peter de Dunstable, which probably stood on the square opposite Saint Mary’s before it was demolished. The arch was relocated within Saint Peter’s during the Victorian enlargement of the nave and aisles in 1845-1985 and the porch was added in 1902 to protect it.

For some time, this door was the main entrance to Saint Peter’s.

A further example of Saxon architecture came to light in 1898. When the chancel roof was removed and other interior improvements were being made, a triangular-headed doorway, walled up for centuries, was revealed halfway up the tower, in the east wall of the belfry.

This is the normal position for an upper doorway leading from the tower on to a wooden gallery or chamber. It may have been the mediaeval priest’s place of residence in mediaeval times. The jambs of the doorway are of rubble like the quoins.

Set into the north jamb is a Hiberno-Saxon stone measuring 10 in by 15 in and carved with two confronting dragons. They are upside down, and have protruding tongues, wolf-like heads and intricate tails. On another face of the stone is an interlaced figure-of-eight knot, a pattern found on old Cornish crosses. Some sources suggest the stone may be a cross-shaft fragment dating back to the late eighth century.

Gravestones in the churchyard at Saint Peter de Merton Church in Bedford (Photograph: Patrick Comerford, 2024)

The church became known as Saint Peter de Merton because appointments were made by the Augustinian Canons of Merton Priory in Surrey. That connection continues in the suffix ‘de Merton’, although the Crown assumed the patronage of Saint Peter’s at the dissolution of the monastic houses during the Tudor reformation in the 16th century.

Additions to the church in the 19th century, when the church was enlarged and restored, include the vestry, aisles and west porch, as well as an extension to the nave.

Work in the 20th century included the paintings on the east wall, the tower ceiling decoration, the construction of the chapter house and the Burma Star stained-glass window.

In front of the church are statues of John Bunyan, designed by Sir Joseph Edgar Boehm in 1874 and by Edward Blore of Dr Joseph Thackeray, who was the physician to the Bedford Infirmary for 18 years until he died in 1832.

The statue of John Bunyan designed by Sir Joseph Edgar Boehm in front of Saint Peter de Merton Church in Bedford (Photograph: Patrick Comerford, 2024)

Colonel Frederick Augustus Burnaby (1842-1885) is an interesting Victorian figure associated with Saint Peter’s. His swashbuckling spirit and outlandish military adventures were celebrated in the days Victorian imperialist expansion. He travelled across Europe and Central Asia, mastered ballooning, was fluent in many foreign languages, stood for parliament twice in Birmingham in 1880 and 1885, was the author of several books, and was feted in London society.

Frederick Burnaby was born in Saint Peter’s Rectory, Bedford, the son of Canon Gustavus Andrew Burnaby (1802-1872). He was educated at Bedford School, Harrow, Oswestry School and in Germany. He was a tall, large man, standing 6 ft 4in tall and weighing 20 stone.

He reported from the Carlist forces in Spain for The Times before moving to Sudan to report on Gordon’s expedition to Khartoum. With his friend Thomas Bowles he helped found the weekly magazine Vanity Fair in 1868, and it continued un til it closed in 1914.

Burnaby’s later escapades brought him through Russia and into Afghanistan, to Constantinople and through Asia Minor and the Ottoman Empire as he tried to reach Tashkent, Herat and Samarkand, to Egypt. He crossed the English Channel in a gas balloon in 1882.

He married Elizabeth Hawkins-Whitshed in 1879. She had inherited her father’s lands in Greystones, Co Wicklow, and he has given his name to the Burnaby Estate in Greystones.

Burnaby held a post under Lord Wolseley when he met his death in hand-to-hand fighting in the Battle of Abu Klea, where he was killed by a spear through his throat as he attempted to rescue a wounded colleague.

Henry Newbolt’s poem ‘Vitaï Lampada’ and the song ‘Colonel Burnaby’ were written in his honour and his portrait is in the National Portrait Gallery, London. Burnaby’s autobiographical Ride to Khiva is referred to by Joseph Conrad’s short story ‘Youth’ (1898), he is a balloonist in Julian Barnes’s memoir Levels of Life (2014), and Burnaby may have inspired George MacDonald Fraser’s fictional anti-hero Harry Flashman.

Burnaby is commemorated in a stained-glass window in Saint Peter’s Church.

A portrait of Frederick Augustus Burnaby in his uniform as a captain in the Royal Horse Guards by James Tissot (1870)

Across the street from the church, Saint Peter’s Church Hall is a fine Edwardian building designed by the Bedford-based architect Kensington Gammell (1874-1924) and dating from 1911. in a state of depression, while on a trip to Ireland 100 years ago, Kensington Gammell shot himself in Rathmullen, Co Donegal, sometime between 14 and 18 May 1924. The hall was converted into a nightclub in 2003.

When the neighbouring parish church of Saint Cuthbert’s was closed in 1974, Saint Peter’s received an additional dedication to Saint Cuthbert of Lindisfarne and it is now known formally as the Church of Saint Peter de Merton with Saint Cuthbert.

Saint Peter’s Church is in the Diocese of St Albans and has many links with other churches in Bedford, as well as strong links with Bedford School located near the church.

The Revd Kelvin Woolmer has been the Priest Missioner for Saint Peter’s with Saint Cuthbert’s since 2017. He has been a team vicar in the Waltham Abbey Team Ministry, a chaplain at London City Airport and chaplain to the London Olympic construction site.

The Revd Rachel Simons has been the associate minister since 2021, having served her curacy there. She is a self-supporting minister (SSM) and is the academic registrar of the Eastern Region Ministry Course (ERMC). Janis Large, the lay reader at Saint Peter’s, is a retired teacher and also the church treasurer.

• Sunday services at Saint Peter’s are at 10:15 am every Sunday and at 9 am (said Holy Communion) and 4 pm on the first Sunday of the month. The church has morning prayer on Monday, Tuesday and Wednesday mornings. Holy Communion is celebrated on Thursdays at 10:30 am. A coffee shop is open at the church on the second Saturday morning of the month.

Saint Peter’s Church Hall was designed by Kensington Gammell (Photograph: Patrick Comerford, 2024)

Daily prayer in Ordinary Time 2024:
82, Tuesday 30 July 2024

Gnasher and Gnipper in the ‘Beano’ always seemed ready to gnash their teeth

Patrick Comerford

We are continuing in Ordinary Time in the Church and the week began with the Ninth Sunday after Trinity (Trinity IX). Today (30 July), the calendar of the Church of England in Common Worship remembers William Wilberforce (1833), Social Reformer, Olaudah Equiano (1797) and Thomas Clarkson (1846), Anti–Slavery Campaigners.

Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

A field ready for the harvest off Cross in Hand near Lichfield (Photograph: Patrick Comerford, 2024)

Matthew 13: 36-43 (NRSVA):

36 Then he left the crowds and went into the house. And his disciples approached him, saying, ‘Explain to us the parable of the weeds of the field.’ 37 He answered, ‘The one who sows the good seed is the Son of Man; 38 the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40 Just as the weeds are collected and burned up with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!’

Fields of green beside Comberford Hall, between Tamworth and Lichfield in Staffordshire (Photograph: Patrick Comerford, 2024)

This morning’s reflection:

In my imagination, when I was a child, not only were the summers long and sunny, but weekend entertainment was simpler and less complicated. The highlights of the weekend seemed to be Dr Who and Dixon of Dock Green, and the weekly editions of the Eagle and the Beano.

I may have been just a little too old (16) for the first appearance of Gnasher (1968), the pet dog of Dennis the Menace in the Beano. The G- tagged onto the beginning of the name of both Gnasher and his son Gnipper is pronounced silently, just like the silent P at the beginning of Psmith, the Rupert Psmith in so many PG Wodehouse novels.

Most of the Beano speech bubbles for both Gnasher and Gnipper consist of normal English words beginning with the letter ‘N’ with a silent ‘G’ added to the beginning, as in ‘Gnight, Gnight.’

I was a little too old for the introduction of Gnasher, but nonetheless my friends in my late teens and early 20s loved Gnasher and Gniper, joked about those silent ‘Gs’ and even recalled how as children we had joked about ‘weeping and G-nashing of teeth.’

There is very little to joke about in today’s Gospel reading (Matthew 13: 36-43). The idea of people being thrown into the furnace of fire is not a very appealing image for children, and so to joke about it is a childhood method of coping.

But throughout history, humanity has stooped to burn what we dislike and what we want to expunge, and we have done it constantly.

We have been burning books as Christians since Saint Athanasius ordered the burning of texts in Alexandria in the year 367. In the Middle Ages, and sometimes even later, we burned heretics at the stake. When that stopped, we burned anything deemed to be an occasions of sin.

They were burned publicly as an accompanying theme for the outdoor sermons of San Bernardino da Siena in the early 15th century. These included mirrors, cosmetics, fine dresses, playing cards … even musical instruments, and, of course, books, song sheets, artworks, paintings and sculpture. In his sermons, the book-burning friar regularly called for Jews and gays to be either isolated from society or eliminated from the human community.

Later in Florence, the supporters of Savonarola collected and publicly burned thousands of objects, including cosmetics, art, and books in 1497.

On the other hand, Franz Kafka’s last request to his friend Max Brod in 1921 was to ‘burn all my diaries, letters, manuscripts … completely and unread'.

But, more recently, the Nazis staged regular book burnings, especially burning books by Jewish writers, including Thomas Mann, Karl Marx and Albert Einstein.

Extremists of all religious and political persuasions want to burn the symbols and totems of their opponents, whether it is Pastor Terry Jones burning the Quran and effigies of Bill Clinton and Barack Obama in Florida or jihadists burning the Twin Towers in New York.

The limits of our extremists seem to be defined by their inflammatory words.

But who is being burned in this morning’s Gospel reading?

Who is doing the burning?

And who will be weeping and gnashing their teeth?

Contrary to many shoddy reading of this Gospel reading, Christians are not asked to burn anyone or anything at all. And, if we have enemies, we are called not to burn them but to love them.

Christ has been speaks by the lake first to the crowd, telling them the parable of the wheat and the weeds (verse 24-30). The word that we have traditionally translated as tares or weeds (verses 25, 26, 27, 29, 30, 36, 38, 40) is the Greek word ζιζάνια (zizania), a type of wild rice grass, although Saint Matthew is probably referring to a type of darnel or noxious weed. It looks like wheat until the plants mature and the ears open, and the seeds are a strong soporific poison.

Christ then withdraws into a house, and has a private conversation with the Disciples (verses 36-43), in which he explains he is the sower (verse 37), the good seed is not the Word, but the Children of the Kingdom (verse 38), the weeds are the ‘Children of the Evil One’ (verse 38), and the field is the world (verse 38).

The harvest is not gathered by the disciples or the children of the kingdom, but by angels sent by the Son of Man (verses 39, 41).

It is an apocalyptic image, describing poetically and dramatically a future cataclysm, and not an image to describe what should be happening today.

It is imagery that draws on the apocalyptic images in the Book of Daniel, where the three young men who are faithful to God are tried in the fires of the furnace, yet come out alive, stronger and firmer in their faith (see Daniel 3: 1-10).

The slaves or δοῦλοι (douloi), the people who want to separate the darnel from the wheat (verse 27-28), are the disciples: Saint Paul introduces himself in his letters with phrases like Παῦλος δοῦλος Χριστοῦ Ἰησοῦ (Paul, a doulos or slave, or servant of Jesus Christ), (see Romans 1: 1, Philippians 1: 1, Titus 1: 1), and the same word is used by James (see James 1: 1), Peter (see II Peter 1: 1) and Jude (see Jude 1) to introduce themselves in their letters.

In the Book of Revelation, this word is used to describe the Disciples and the Church (see Revelation 1: 1; 22: 3).

In other words, the Apostolic writers see themselves as slaves in the field, working at Christ’s command in the world.

This is one of eight parables about the last judgment that are found only in Saint Matthew’s Gospel, and six of the seven New Testament uses of the phrase ‘weeping and gnashing of teeth’ (ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων) occur in this Gospel (Matthew 8: 12; 13: 42; 13: 50; 22: 13; 24: 51; and 25: 30; see also Luke 13: 28).

When it comes to explaining the parable to the disciples in today’s reading (verses 36-43), the earlier references to the slaves in the first part (verses 27-28) are no longer there. It is not that the slaves have disappeared – Christ is speaking directly to those who would want to uproot the tares but who would find themselves uprooting the wheat too.

The weeding of the field is God’s job, not ours. The reapers, not the slaves, will gather in both the weeds and the wheat, the weeds first and then the wheat (verse 30).

Farmers are baling the hay and taking in the harvest in many places already. In a few weeks’ time, many farmers will be seen burning off the stubble on their fields to prepare the soil for autumn sowing and the planting of new crops. In this sense, the farmer understands burning as purification and preparation – it is not as harsh as city dwellers think.

It is not for us to decide who is in and who is out in Christ’s field, in the kingdom of God. That is Christ’s task alone.

Christ gently cautions the Disciples against rash decisions about who is in and who is out. Gently, he lets them see that the tares are not damaging the growth of the wheat, they just grow alongside it and amidst it.

But so often we decide to assume God’s role. We do it constantly in society, and we do it constantly in the Church, deciding who should be in and who should be out.

The harvest comes at the end of time, not now, and I should not hasten it even if the reapers seem to tarry.

The weeds we identify and want to uproot may turn out to be wheat, what we presume to be wheat because it looks like us may turn out to be weeds.

We assume the role of the reapers every time we decide we would be better off without someone in our society or in the Church because we disagree with them about issues like sexuality, women bishops and priests, and other issues that we mistake for core values.

The core values, as Christ himself explains, again and again, are loving God and loving others.

It is not without good reason that the Patristic writers warn that schism is worse than heresy (see Saint John Chrysostom, Patrologia Græca, vol. lxii, col. 87, On Ephesians, Homily 11, §5). We do not need to demythologise this morning’s reading. Christ leaves that to the future. This morning we are called to grow and not to worry about the tares. That growth must always emphasise love first.

When some members of the Church have sought to ‘out’ or ‘throw out’ people because of their sexuality they have caused immense personal tragedy for individuals and their families and friends – weeping and gnashing of teeth indeed.

When I want a Church or society that looks like me, I eventually end up living on a desert island or as a member of a sect of one – and there I might just find out too how unhappy I am with myself!

But if I allow myself to grow in faith and trust and love with others, I may, I just may, to my surprise, find that they too are wheat rather than weeds, and they may discover the same about me.

‘The field is the world, and the good seed are the children of the kingdom’ (Matthew 13: 38) … fields of green and gold north of Cambridge (Photograph: Patrick Comerford)

Today’s Prayers (Tuesday 30 July 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Fighting and Preventing Human Trafficking in Durgapur.’ This theme was introduced on Sunday with a reflection by the Revd Davidson Solanki, Regional Manager for Asia and Middle East, USPG.

The USPG Prayer Diary today (Tuesday 30 July 2024, World Day Against Trafficking in Persons) invites us to pray:

Heavenly Father, we pray for your Spirit to bring comfort, safety and peace to people who are survivors of trafficking. Please give them means of escape and access to safe havens.

The Collect:

God our deliverer,
who sent your Son Jesus Christ
to set your people free from the slavery of sin:
grant that, as your servants
William Wilberforce, Olaudah Equiano and Thomas Clarkson
toiled against the sin of slavery,
so we may bring compassion to all
and work for the freedom of all the children of God;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

God our redeemer,
who inspired William Wilberforce, Olaudah Equiano and Thomas Clarkson
to witness to your love
and to work for the coming of your kingdom:
may we, who in this sacrament share the bread of heaven,
be fired by your Spirit to proclaim the gospel in our daily living
and never to rest content until your kingdom come,
on earth as it is in heaven;
through Jesus Christ our Lord.

Franz Kafka's last wishes … a video in the exhibition Kafka: Making of an Icon in the Weston Library in Oxford (Patrick Comerford, 2024)

Yesterday’s reflection

Continued tomorrow

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

29 July 2024

Saint Paul’s Church,
a cathedral-size church
at the heart of civic life
in Bedford for centuries

Saint Paul’s Church on Saint Paul’s Square is the largest Church of England parish church in Bedford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

Saint Paul’s Church on Saint Paul’s Square is the largest Church of England parish church in Bedford. The former mediaeval collegiate church is a grade I listed building of cathedral proportions. With its size and tall spire, Saint Paul’s dominates the town.

Saint Paul’s is the largest Anglican church in Bedfordshire. During World War II, it was the home for the BBC’s daily worship and hosted the Service for the National Day of Prayer in 1941.

Today, it is the Civic Church of the Borough of Bedford and of the County of Bedfordshire. It works closely with three other churches in Bedford – Saint Peter de Merton, Saint Martin’s and Saint Andrew’s – and welcomes thousands of visitors and pilgrims throughout the year.

Saint Paul’s is in the Diocese of St Albans. It has a cathedral choral tradition with a modern catholic liturgy officially, and it is a member of the Major Churches Network and of the Cathedrals Plus network.

Inside Saint Paul’s Church, Bedford, facing east (Photograph: Patrick Comerford, 2024)

Evidence suggests that Saint Paul’s Church was founded as a new minster by King Offa, who died in 796 CE, to serve the inhabitants of his new fortified urban burgh. Offa is said to have been buried in Bedford, and his minster church of Saint Paul has been identified as a probable site of his grave.

Oscytel (or Oskytel), Archbishop of York, was buried in the church 956, indicating Saint Paul’s was an important minster church from at least the 10th century. The church was a house of secular canons, and was ruled by an abbot from 971.

The life of the church was frequently interrupted by the invasions of the Danes. They used the river to move inland to Bedford on their way westwards into the Saxon kingdoms of Mercia and Wessex, and in 1009-1010, they destroyed the church.

The church was soon rebuilt and is named in the Domesday Book in 1086. However, the second church on the site was destroyed or seriously damaged in 1153 in a civil war between King Stephen and the future Henry II, after a siege of Bedford Castle.

Inside Saint Paul’s Church, Bedford, facing west (Photograph: Patrick Comerford, 2024)

In the Middle Ages, Saint Paul’s was the largest of the five original parishes in Bedford. It was a collegiate church with a dean and college of six secular canons, similar to a cathedral chapter, and each canon had his own residence to the west of the church.

However, the clergy in Bedford were far from exemplary in their behaviour and lifestyle. When one of the canons, Philip de Broy, killed a man in 1164, he damaged the good name of the canons of Saint Paul’s. This situation was not uncommon at the time, and to avoid these incidents several collegiate foundations adopted the practice of housing the clerics in priories following the Rule of Saint Augustine.

Rose de Beauchamp of Bedford Castle and her son Simon found a site just outside the town to relocate the canons of Saint Paul’s in 1165. They named their new home a mile downstream of Bedford as Newenham or ‘new home’ – now known as Newnham. It was founded as the Prior and Convent of Saint Paul, with the archdeacon as the senior canon and the chapter members following the rule of Saint Augustine.

From the 12th to the 16th century, Saint Paul's was in effect a parish church with the atmosphere of an Augustinian priory.

The east end of Saint Paul’s Church in central Bedford (Photograph: Patrick Comerford, 2024)

The third church on the site was also destroyed and rebuilt following the siege of 1224.

Simon de Beauchamp, who founded the priory with his mother, died ca 1208, and was buried by the high altar. Seven years later, his son William was one of the barons who forced King John to sign the Magna Carta in 1215. He became one of the victims of the king’s revenge when Bedford Castle was taken by one of John’s mercenaries, Falkes de Bréauté, known for his ruthless cruelty and ambition.

Henry III ordered him to surrender in 1224, but instead he began to strengthen the castle, using stones from Saint Paul’s and neighbouring Saint Cuthbert’s to build and fortify towers and walls. Henry III’s siege of the castle that summer lasted for six weeks until the rebels surrendered on 14 August, and most of the garrison were hanged.

The Chapel of the Holy and Undivided Trinity or Trinity Chapel was built in the early 15th century (Photograph: Patrick Comerford, 2024)

Saint Paul’s was rebuilt as the fourth church on the site in the 1230s, using recycled stones. However, little survives from the 13th century building, apart from the finely moulded Early English case of the south door.

Most of the present church – the fifth on the site – was built or rebuilt in the 15th century in the Perpendicular style. The roofs were raised, clerestories added, windows enlarged, a second storey was added to south porch, as were the north and south windows, the oak roofs, the parclose screen, the priest’s two-storey vestry, misericords in the quire or chancel and the Trinity Chapel.

The Chapel of the Holy and Undivided Trinity was built in the early 15th century for two of the town's merchant guilds, the Guild of the Holy and Indivisible Trinity and the Guild of Corpus Christi. The chapel was used until the Reformation in the 1540s as a chantry chapel where Masses were sung for the souls of deceased guild members. Later it was used for sittings of the Archdeacon’s Court.

Most of the present church – the fifth on the site – was built or rebuilt in the 15th century (Photograph: Patrick Comerford, 2024)

The Priory began to withdraw from officiating at the church from the late 15th century. A guild priest took over the services in the Trinity Chapel, and a parish priest, Father Alexander, was appointed in 1508. The first Vicar of St Paul’s, the Revd John Berde, was appointed in 1528, ending the direct link between church and priory that had existed for almost four centuries.

During the Tudor Reformation, Newnham Priory was dissolved in 1541, and its lands and income were appropriated to the crown, leaving the church poorly endowed. The school once run by the canons continued with the support of an earlier benefactor of the town and church, Sir William Harpur, and eventually developed into Bedford Grammar School.

Sir William Harpur was the Lord Mayor of London in 1562, and the Harpur Trust, which has a long history of operating independent schools in Bedford, has donated many of the stained glass windows in the church.

The south-west corner of Saint Paul’s Church, with the two-storey south porch to the right (Photograph: Patrick Comerford, 2024)

John Bunyan, the author of The Pilgrim’s Progress, preached in Saint Paul’s on 23 May 1656.

Saint Paul’s Church continued to suffer neglect until 1697, when Thomas Christie, MP for Bedford, whose family held some of the old church lands, bequeathed his tithes to Saint Paul’s to improve the building and the living.

John Wesley, the founder of Methodism, preached the Assize Sermon in the church on 10 March 1758.

However, despite Christie’s bequest, the church fabric continued to be neglected until the 1830s, when a long process of restoration and enlargement began.

The High Altar and East Window in Saint Paul’s Church (Photograph: Patrick Comerford, 2024)

During the 19th century Saint Paul’s became part of the Anglo-Catholic tradition, in which it remains. Canon Michael Ferrebee Sadler (1819-1895) was appointed in 1864, in succession to the Revd John Donne. Sadler was a Tractarian and he encouraged Fanny Eagles (1836-1907) to become a deaconess, and as a result the Sisters of Saint Etheldreda were associated with the parish from 1869.

The architectural work in the church in the 19th century includes the tower and spire, transepts, choir stalls, quire and quire roof.

Late 19th and early 20th century work in the church includes the rood screen designed by the Gothic Revival architect George Frederick Bodley (1827-1907), who also reordered the chancel and restored the choir stalls. The Trinity Chapel was retoreded by the Bedford-based architect Charles Edward Mallows (1864-1915), who was part of the Arts and Craft movement. The English Altar and altar rails were designed by the Bromsgrove Guild, a company of artists and designers associated with the Arts and Crafts Movement and founded by Walter Gilbert (1871-1946).

Later in the 20th century, from the mid-1970s to 1982, the church was restored and otherwise improved. Further work was completed on a narthex at the west end of the church in 2014.

Saint Paul’s became part of the Anglo-Catholic tradition in the 19th century (Photograph: Patrick Comerford, 2024)

During World War II, the BBC moved much of its operations from London to Bedford. The Trinity Chapel in Saint Paul’s was used by the BBC as the studio for broadcasting the Daily Service and the ‘Epilogue’ both nationally and throughout Europe.

This period is commemorated by an inscription on the floor at the entrance of the chapel: ‘The BBC broadcast the Christian message from this chapel 1941-1945 in the Darkness of War: Nation shall speak peace unto nation, they shall beat their swords into ploughshares, Hope through Reconciliation, Forgiveness through Understanding, Peace’.

At the south end of the high altar rail, an inscription on a wooden panel records the National Day of Prayer on Sunday 7 September 1941, when the Archbishop Cosmo Lang of Canterbury and Archbishop William Temple of York came together to Saint Paul’s to lead the worship and broadcast live to the nation. The service was broadcast around the world, ‘to uplift and inspire many millions to a new endeavour to set up a kingdom of righteousness on the earth.’

The three manual organ is a rebuilding in 2010 of an instrument built by Norman and Beard in 1900.

The church has a ring of 12 bells, hung for English-style change ringing. Most of the bells were cast in 1896-1897 to form a new ring of 10 to replace the eight that had been in the church since around 1744. One of the original bells was retained as the ninth of the new 10, but was recast in 1945. The bells were taken out of the tower during World War II, and were rehung in 1945. Two new bells were added in 1977, marking Queen Elizabeth II’s Silver Jubilee.

The rood screen was designed by the Gothic Revival architect George Frederick Bodley (Photograph: Patrick Comerford, 2024)

Today Saint Paul’s serves a diverse parish and enjoys choral and liturgical worship in the English cathedral tradition. The church is also a central venue for concerts, recitals and exhibitions.

Canon Kevin Ian Goss has been the Vicar of Saint Paul’s since 2014. Father Kevin was a professional musician and teacher, and is a former Precentor of Canterbury Cathedral. He is an honorary canon of St Albans Cathedral. Canon Michael Bradley and the Revd Roger Stokes are honorary priests and the Revd Anthony Davis is the Assistant Curate.

• Sunday services: 8 am, Holy Communion (BCP), 10.15 am, Parish Eucharist; 5.30 pm, Evening Service (Compline, Choral Evensong or Evening Prayer). The weekday services that include Morning Prayer, Evening Prayer and the Eucharist. The church is open every day for private prayer from 10 am to 4 pm.

The young Christ with the doctors in the Temple … a scene in the East Window (Photograph: Patrick Comerford, 2024; click on images for full-screen viewing)

Daily prayer in Ordinary Time 2024:
81, Monday 29 July 2024

Christ in the home of Mary, Martha and Lazarus … a panel in the Herkenrode glass windows in the Lady Chapel in Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church and yesterday was the Ninth Sunday after Trinity (Trinity IX). Today (29 July), the calendar of the Church of England in Common Worship celebrates Mary, Martha and Lazarus, Companions of our Lord, with a lesser festival.

Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

‘There they gave a dinner for him’ (John 12: 2) … a table ready for dinner in the evening sunset by the sea at Platanias, near Rethymnon in Crete (Photograph: Patrick Comerford)

John 12: 1-8 (NRSVA):

1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.’

‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ … dinner in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)

This morning’s reflection:

During my ‘mini-retreats’ in Lichfield, I often visit the Hedgehog Vintage Inn on the northern edges of the cathedral city, close to the junction of Stafford Road and Cross in Hand Lane.

It is a pleasant, 20-minute stroll along Beacon Street between Lichfield Cathedral and the Hedgehog, which stands in its own grounds, in a tranquil, semi-rural setting. I sometimes find myself sitting in the window area, where there are two framed collections of postcards.

One collection includes postcards showing the house in Lichfield where Samuel Johnson was born, and another depicts Samuel Johnson’s statue in the Market Place. A second collection of postcards includes Lichfield Cathedral, Beacon Gardens and Christ Church, Lichfield, and the back of a postcard with a personal message to Brother Samuel SSF, congratulating him on becoming the Guardian of Hilfield Priory in Dorchester.

Charlotte recently identified the senders of the postcard as Anne and Tony Barnard. This is a Pitkin postcard, and Canon Anthony Nevin (Tony) Barnard is the author of the Pitkin Guide to Lichfield Cathedral, as well as a book on Saint Chad and the Lichfield Gospels and a children’s guide to Lichfield.

Tony and Anne Barnard now live in retirement in Barton under Needwood. I got to know them while he was the Canon Chancellor of Lichfield Cathedral and they were both involved in USPG. They were regular participants in the USPG annual conferences in High Leigh and Swanwick, and we took part together in training days in Birmingham Cathedral for USPG volunteers and speakers.

When I met them again recently, I told them of how Charlotte and I sat beneath the postcard they had sent from Lichfield Cathedral 30 years earlier. They shared happy memories of visiting the Diocese of Kuching when it was twinned with the Diocese of Lichfield and of visiting Charlotte when she was placed there with USPG.

The image on the other side of the postcard cannot be seen, but the caption says it is a photograph by Sonia Halliday and Laura Lushington of a panel in the central East Window in the Lady Chapel in Lichfield Cathedral.

The windows of the Lady Chapel contain some of the finest mediaeval Flemish Painted Glass. They date from the 1530s and were reinstalled in 2015. The seven Renaissance Herkenrode glass windows represent the greatest collection of unrestored 16th century Flemish glass anywhere.

The windows were bought by Lichfield Cathedral to replace the mediaeval stained destroyed during the English Civil War in the mid-17th century. The glass came from the Abbey of Herkenrode, now in Belgium, in 1801. They were bought by Sir Brooke Boothby when the abbey was dissolved during the Napoleonic Wars, and they were then sold on to the cathedral for the same price and were brought to England in 1803.

The postcard to Brother Samuel is obviously illustrated with the panel above the altar in the Lady Chapel showing Christ as the guest in the home of Mary, Martha and Lazarus in Bethany.

The timing for this morning’s Gospel reading (John 12: 1-8) is the day before Palm Sunday, and the setting is in Bethany, on the Mount of Olives, 3 km east of Jerusalem. It was there, in the previous chapter, Christ raised Lazarus, the brother of Martha and Mary, from the dead (see John 11: 1-44).

The name Lazarus is a form of the name Eleazar. As the freed slaves moved through the wilderness in the Exodus story, the priest Eleazar was responsible for carrying the oil for the Temple menorah or lampstand, the sweet incense, the daily grain offering and the anointing oil (see Numbers 4: 16).

So, as Saint John’s Gospel carefully sets the location and the timing of this story, we can expect a story this morning with a connection to death and resurrection, and with some association with anointing.

The plotting against Jesus has intensified. Meanwhile, many people are making the pilgrimage to Jerusalem for the feast of the Passover. The religious authorities, aware that Jesus is ‘performing many signs’ (11: 47), now want to arrest him.

Jesus now returns to Bethany, where the family of Lazarus invite him to dinner. In this account, Martha serves the meal, and Lazarus is at the table with them. In Saint Luke’s account, Martha serves while Mary sits at the feet of Jesus (see Luke 10: 38-42).

After dinner, Mary takes ‘a pound of costly perfume made of pure nard’ to anoint the feet of Jesus. Nard came from the roots of the spike or nard plant grown in the Himalayas. If the guests were reclining on couches, Jesus’ feet would be accessible for anointing, but a respectable Jewish woman would hardly appear in public with her hair unbound.

The reaction of Judas points forward to the impending arrest of Jesus (see John 18:1-11). The cost of this nard, 300 denarii, was almost a year’s wages for a labourer. I wonder whether there is a link between 300 denarii and the 30 pieces of silver Judas receives in Saint Matthew’s Gospel (see Matthew 26: 15)?

Anointing was the last step before burial, but it was not for executed criminals.

Has Mary bought the perfume to have it ready for Christ’s burial?

Does she realise that using it now is not a waste of the perfume?

Mary, Martha and Lazarus have offered their home in Bethany as a place of welcome, peace and refuge for Jesus. His life is under threat, but still he has time, and they have time, for a meal together.

They had a hint of the Easter story already in this home when Jesus raised their brother Lazarus from the dead. Now we have a sign of Jesus’ impending death, when Mary anoints his feet with costly perfume.

But Judas fails to see the full picture, to understand the full scenario that is beginning to unfold. Judas has a point, I suppose, from our point of view. There is so much need in the world, so much need around us, there is so much that is demanding the best of our intentions.

But, so often, the best of my intentions remains just that, and I never do anything about them. How often do we hear people say, ‘Charity begins at home,’ as a way of putting down people who genuinely want to do something about the injustices around us, even the injustices in the wider world?

Yet, so often, we suspect, that in their case charity does not even begin at home … it never even gets to the starting blocks.

For Mary, in this morning’s Gospel reading, charity begins in her own home. But we get a hint that it is not going to end there, that it has only started.

Judas is told the poor are always going to be with him … perhaps because charity does not even begin in his own home, never mind reaching out beyond that.

Mary’s action is loving and uninhibited, Mary’s gift is costly and beyond measure.

Love like that begins at home, and it goes on giving beyond the home, beyond horizons we never imagine.

Later that week, the disciples must have been reminded of Mary’s actions when Jesus insisted on washing their feet in a similar act of love and humility, once again at dinner.

How would I feel if Jesus knelt in front of me and washed my feet?

Would I worry whether I have smelly socks, whether he notices my bunions, chilblains and in-grown toenails? Would I be so self-obsessed and concerned about what he thinks of me that I would never stop to think of what I think of him and what he thinks of others?

Or would I, like Mary, smell the sweet fragrance that fills a house that is filled with love?

Someone has described prayer as ‘a time of living in the fragrance and the scent of God. It is gentle, light and lasts long. It comes off us; if we live in love, we spread love, and others know that something deep in us gives a fragrance to all of our life.’

Mary of Bethany is extravagant and generous and is not inhibited by the attitude of others around her. How much did she understand about Jesus’ impending death when none of the disciples saw it coming?

Mary does not sell the perfume, as Judas wants her to. Instead, she keeps it and she brings it to the grave early on Easter morning with the intention of anointing the body of the dead Jesus.

Can people smell the fragrance of Christ from us?

Are we prepared to let charity begin at home, but not end there?

And then, in the joy of the Resurrection, are we ready to allow that generous charity, that generous love, to be shared with the whole world?

‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ … at dinner in Corfu (Photograph: Patrick Comerford)

Today’s Prayers (Monday 29 July 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Fighting and Preventing Human Trafficking in Durgapur.’ This theme was introduced yesterday with a reflection by the Revd Davidson Solanki, Regional Manager for Asia and Middle East, USPG.

The USPG Prayer Diary today (Monday 29 July 2024) invites us to pray:

We pray for all that the Church is doing around the world to fight against human trafficking. May this work continue in your Holy Name.

The Collect:

God our Father,
whose Son enjoyed the love of his friends,
Mary, Martha and Lazarus,
in learning, argument and hospitality:
may we so rejoice in your love
that the world may come to know
the depths of your wisdom, the wonder of your compassion,
and your power to bring life out of death;
through the merits of Jesus Christ,
our friend and brother,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Father,
from whom every family in heaven and on earth takes its name,
your servants Mary, Martha and Lazarus revealed your goodness
in a life of tranquillity and service:
grant that we who have gathered in faith around this table
may like them know the love of Christ that surpasses knowledge
and be filled with all your fullness;
through Jesus Christ our Lord.

Framed postcards from Lichfield at a window in the Hedgehog Vintage Inn (Photograph: Patrick Comerford)

Yesterday’s reflection

Continued tomorrow

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org